472 W. THALBITZER. 
(54)* The suffixes (-kajeqa'r) express the horror (strangeness) and power. 
** The ending -toa seems most like a suffix of the first person but the 
intention is doubtless to describe the color of the monster. It may be that 
the final a is the same vocative -a which we know from West Greenland 
where it is often added to a noun or adjective to express astonishment. 
(54—55) When Teemiartissaq refers to herself as unconscious during the old 
transaction she sees her body as something apart from herself. So she very 
consistently abandons the first person in her narrative and refers to herself 
in the third person. 
(57) * The expression can hardly have another meaning. iwerpa: is other- 
wise generally used to mean ‘attacks a human opponent in song in a drum- 
No. 232. 
Teemiartissaq. 
SUMMARY. — Various professional studies for angakut(—2). Teemiartissaq’s 
brother sets off for the dwellers on the inland 1се (3—4). His conversation! with 
these from a distance 6—11), His assistant spirit Q2—15), Angakok bears on the 
inland ice 16-22), After a night’s rest at home he sets out for his future Moon- 
land (23—24). The three houses there and their occupants; the man-catcher and 
the woman named Qittistinnag [or Qittusuinnaq]) 228). Conversation! with 
these @9—47), The angakok disciple is pursued by the evoked spirit, and flees 
(48—49). At home in his hut (50—52), 
© anake:sortarpun tama:sa ertdtiwun serqalit-e ilisenilit'e kimi- 
torgüisa'niy tusa‘ma:tilekaje’ ogalöalite a'Ptvica'nik qila‘la-tale oa'ni- 
tüca'nin apersertulin iliniartarpa:'t eogayitsimik ta’”tuma anakip iliniar- 
tertarpa’. ® tacmana pinima:rtilin, aniartartili”t-e apuse:rtiwakaje: qup:- 
ani puertili”t-e apuse:rse'ritin. 
© arqaluamane:q apuserme e‘win takiyamipin, martisüa y, apu- 
serme iluane'siarlin qartiwokaite anitan-er ajortun “ iy’iayiga ta:r- 
tortojokajıe,; ili®ane-kaluarner. ©) oqaiarpono'n: ап та). ornarie- 
qa neq, tät'iwa apuserne pa'iane. ©) ара oqaiarpon: tama apa’ pini- 
erimarpan amake-loriarpat anerqitäk'ima-rtino. ® paiane pilaveqa'n 
oaneq tutaterniai®. oqarpun itSaliartalerima (to:rnilalerima) asianin 
akertalerima'rtaro'n (or -rtino). © ta’na apajua anerqit "a-iskaluar- 
qano'n seginvaieqaline seqin-ersen чада. (9 apajuane gq: tite 
ajoqusa‘rpon:o'n ip idgivaneg. ta na anerqitdtaiekaluar anisertojo- 
kajine gq. “D Ее iserge'n. ak-erquiaiera neq ak-erpa'n-e'r. 
(12) iBaliartalerima'rter anake:csa'ta atasat ate-warter qaiän iser- 
pe-waneg. &ise”iarponyo:n apuserne iluanik qe-artartujokajin. 4° i®tite 
1 The conversations are very obscure, and it is especially difficult, in unravelling 
the thread of each speaker’s remarks, to decide where the one ends and the 
next begins. 
